1 Chronicles 22:2–19

22:2–5 Rulers in the ancient world commonly conscripted subject peoples for public buildings. For temple construction David used his authority to “command” the forced labor of “resident aliens,” people such as Canaanites who lived alongside Israelites in the land, as distinct from foreigners who might be there temporarily (the sole hint of such action in 2 Samuel is the note in 20:24, “Adoram was in charge of forced labor”). Later Solomon organized large numbers for various tasks in the temple building (2 Chron. 2:17), but here the only role mentioned is to “prepare dressed stones” for the main structure (not used for the altar; Deut. 27:5–6). The skills are expanded in 1 Chronicles 22:15.

The abundant provision of physical resources is highlighted by emphatic wording: the Hebrew larob (“in abundance”) is used four times (“great quantity/quantities, quantities”; vv. 3 [2x], 4, 5), joined with “beyond weighing,” “without number” (vv. 3, 4). The use to which “iron” will be put is specified only here. “Bronze” was part of David’s booty, and its use was mentioned previously (18:8, 10), with full details later (2 Chron. 4:1–18). Specific mention of Phoenician coastal dwellers, “the Sidonians and Tyrians,” bringing “cedar” (prized for building throughout the region) is seen also in Ezra 3:7, so showing some continuity between the first and second temples. The Chronicler’s hearers would recall the promise that “the glory of Lebanon shall come to you, the cypress, the plane, and the pine, to beautify the place of my sanctuary, and I will make the place of my feet glorious” (Isa. 60:13).

Copious provision highlights the importance of the quality of the building and its purpose. Any building through its design and material, its size and overall aesthetics, has culturally relevant symbolism communicating value and status to all who see it (whether homes, stores, commercial or government offices, sporting facilities, or religious centers).² In many cultures, and certainly in the ancient Near East, temples, by their material, structure, and furnishings, communicate the relative “fame and glory” of the god who calls that temple his/her “house/place” (and naturally, by association, of the king who built the temple for his god).

David sees what will be involved. Solomon may be the one to build the temple, but he is “young and inexperienced” (also in 1 Chron. 29:1, again of Solomon; and similarly of Rehoboam, 2 Chron. 13:7). His age is uncertain, possibly late teens (in 1 Kings 3:7 Solomon similarly describes himself as a “little child,” with no experience). Thus David does all he can beforehand to ensure that the temple is “exceedingly magnificent” so that the Lord is honored not only within the land occupied by Israel but also “throughout all [the] lands.” David’s culturally relevant provision and preparation is so that the temple appropriately points to the Lord, to whom David later ascribes “the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours” (1 Chron. 29:11).

22:6–10 In the first of many speeches before his death, David relates to Solomon what the Lord had told him through Nathan (17:7–14). By this repetition the Chronicler is also affirming for his readers that Solomon’s becoming king and being commissioned to build the temple is not just the idea of a doting father who wants his son to fulfill his own desires. It is God who makes Solomon king and sets his prime task.

In 17:9–10 God had promised to “subdue” all David’s enemies, with the people being “disturbed no more.”³ Now David adds that he is not able to build because he “shed much⁴ blood and . . . waged great wars” (also 28:3; cf. Solomon’s words in 1 Kings 5:3–4). “Shedding blood” is often a statement of ethical wrongdoing leading to guilt (e.g., Gen. 9:6; 37:22; Ezek. 18:10), and so suggestions have been made that this reference is to the census deaths (1 Chron. 21:14) or the death of Uriah (2 Samuel 11–12), or to the accusations concerning the house of Saul (2 Sam. 16:7–8). The prohibition, however, preceded the census, and the Chronicler is silent on the other events. The only instances in Chronicles of David’s “shedding blood” are here (2x) and 28:3, each linked with “war.” Thus, since at least the time of Josephus,⁵ the combined phrase has been seen to refer only to ordinary battles with their bloodshed, reinforced by the inclusion of “much” and “great.”

Two aspects come together as relevant to the prohibition: ritual uncleanness and absence of “rest.” While only shedding “innocent” blood brings guilt (e.g., 1 Sam. 25:31; Prov. 6:17; Isa. 59:7; Jer. 7:6), contact with blood in war brings ritual uncleanness. The following “have shed so much blood before me on the earth” not only reinforces the aspect of bloodshed but also suggests pollution, although the Mosaic legislation includes procedures for cleansing (Num. 19:16; 31:13–24; 35:33–34).

The contrast between “great wars” and “rest” comes to the fore here in the reworking of the content of 1 Chronicles 17:9–10. God will give “rest” to Solomon and “peace and quiet” to Israel. The description of Solomon as a “man of rest” can be set against David’s later description of himself as a “man of war” (28:3). A pun on the name of “Solomon” (Hb. shelomoh) and “peace” (shalom) gives rhetorical emphasis. Only when “rest” has come, not only for Solomon but for “Israel,” free of trouble from “surrounding enemies,” will God “make his name dwell” at the “place that the Lord your God will choose” (Deut. 12:10–11).⁶

David’s relating to Solomon of what the Lord had said affirms for Solomon not only that he is to build the temple but also that he too will be in a direct covenant relationship with the Lord (“He shall be my son, and I will be his father”). “His royal throne in Israel” is not simply a consequence of David’s achievements and victories but will be his because the Lord “will establish [it] . . . forever.”⁷ The focus on “rest” and “peace” most likely resonates with hearers in a context of Persian and Greek rulers’ being in active peace discussions from the beginning of the fourth century BC. The Chronicler points to “peace” as coming not from power or treaties but from “seeking” the Lord, centered in the temple in Jerusalem.⁸

22:11–16 In charging Solomon to implement God’s commission to build the temple, David outlines the Lord’s ongoing involvement, Solomon’s own responsibility to “keep the law,” and David’s boundless provision.

As in God’s words to Joshua, Solomon hears the repeated affirmation of the Lord’s enabling presence as the assurance of success in the task (vv. 11, 18; cf. Josh. 1:5, 9). Also like Joshua, he has responsibility to “keep the law of the Lord your God . . . that the Lord commanded Moses for Israel” (cf. Josh. 1:7); such is the path to “succeed” and to “prosper” in the God-given task (1 Chron. 22:11, 13; both forms of Hb. tsalakh; cf. Josh. 1:7–8). This motif is seen later in Chronicles, with exhortations and results as Solomon and others “succeed/prosper” (1 Chron. 29:23; 2 Chron. 7:11; 13:12; 14:7; 20:20; 24:20; 26:5; 31:21; 32:30).

Later at Gibeon Solomon will pray for “wisdom and knowledge” to govern the people (2 Chron. 1:10; cf. 1 Kings 3:9). Here David prays with wording that explicitly shows that Solomon’s “discretion and understanding” in governing must be in keeping God’s “law.” It is in obeying that Solomon is to “be strong and courageous”; he is not to be daunted or “dismayed” (Deut. 31:7–8; Josh. 1:9). Later Hiram of Tyre will affirm the answer to David’s prayer as he blesses the God “who has given King David a wise son, who has discretion and understanding,” particularly relating to temple building (2 Chron. 2:12). In going forward, God’s presence enables fearless obedience and decision making.

One way the Lord brings “success” is through David’s unstinting generosity. His “heart to build” (1 Chron. 22:7) leads to more than moral support—the language is exuberant. There is self-denial “with great pains” (v. 14; a similar thought is in Ps. 132:1, possibly a source of the language here⁹) and lavish provision of gold, silver, bronze, iron, timber, and stone. The numbers are intentionally extraordinary: “100,000 talents of gold, a million talents of silver” far outweigh the annual tribute Hiram sent to Solomon of “120 talents of gold” (1 Kings 9:14) or the “420 talents” brought from Ophir (1 Kings 9:28). Common to the use of hyperbole in many cultures, the numbers portray exceptional extravagance. Nevertheless, Solomon must add to this himself!

While only “stonecutters” were mentioned in 1 Chronicles 22:1, verses 15–16 describe an “abundance of workmen” (again larob). “Craftsmen . . . skilled” appropriately translates the single Hebrew word khakam, elsewhere commonly translated “wise” (in Hb. “wisdom” is linked with all kinds of life skills). Its use here is another association with the tabernacle, where there were also “skillful, able” artisans (Ex. 28:3; 31:6; 35:10, 25; 36:1; etc.; for the temple, also 2 Chron. 2:7, 13, 14). Indeed, in all of the OT Historical Books, only Exodus and Chronicles mention “skilled” workers, all in contexts of tabernacle and temple, so pointing to the Chronicler’s intentionality in the comparison. The temple continues the tabernacle; David is building on the work of Moses in arranging permanent worship facilities that honor God. When the tabernacle was built, people brought material resources and skills with such generosity that there was “more than enough” and people had to be stopped from bringing more (Ex. 35:4–36:7). So for the temple David himself is providing huge resources and workers “without number,” a way of saying, “More than you will need!” In goods and skilled people for tabernacle and temple it can be said, “No expense is spared.” What a setting for Solomon to hear, “Arise and work!” And lest he rely on these visible resources, there is added, “The Lord be with you!”

22:17–19 As with the bringing up of the ark, David involves “all the leaders of Israel” (cf. 13:1, 4). David became king with many who “helped” (cf. 12:1, 17, 18, 21, 22); now they are to “help Solomon.” Then it was mainly by providing strength in battle (as elsewhere God often “helped” in battle; 2 Chron. 14:11; 18:31; 25:8; 26:7; 32:8); now it is partnering in building the temple (previously God “helped” the Levites with the ark; 1 Chron. 15:26). Key motifs in David’s word to the leaders match those to Solomon:

(1) David had earlier spoken to Solomon of the Lord as “my God” (22:7) and “your God” (v. 11) and had said to him, “The Lord be with you” (vv. 11, 16). Now his opening words to “all the leaders of Israel” are, “Is not the Lord your God with you?” This is a direct reminder of their unmediated covenantal relationship with the Lord and his enabling presence as they move ahead.

(2) The “rest/peace” that provides the occasion for building the temple is not only relevant to Solomon but enjoyed by all. While David has fought “great wars,” the “rest/peace” is “given” to both “him” and “you” by the Lord (vv. 8–9, 18).¹⁰ Here may be the only specific allusion in Chronicles to the conquest of the land begun under Joshua. The clause “the land is subdued before the Lord” is as in Numbers 32:22 (with change from future to present; cf. Num. 32:29; Josh. 18:1; the verb kabash is different from kanaʻ, used with “enemies” as object in 1 Chron. 17:10; 18:1; 20:4). The promised possession with its “rest” has been accomplished by David, and so the temple can be built.¹¹

(3) The call for Solomon to be “careful to observe” the Lord’s commandments (22:13) is matched by that for the leaders to set their “mind and heart [or “being and heart”] to seek the Lord your God” (v. 19; on “seek,” cf. comment on 10:13–14). In particular this involves building the temple.

(4) The call for Solomon to act, “Arise and work!” (22:16), is now to the leaders, “Arise and build” (v. 19).

The bringing together of king and leaders in partnership is an encouraging reminder to the Chronicler’s postexilic hearers living without a king. The successful building of the temple depended from its very inception on “all the leaders of Israel” being actively involved. There was a unity of “mind and heart.” The Lord was with not only the king (David and Solomon) but the people as well. The combination of “(a)rise” and “build” is significantly used after the exile for the involvement of all in building both the temple and the walls of Jerusalem (Ezra 1:5; 3:2; Neh. 2:18, 20; 3:1). It is pertinent that, in the Chronicler’s order of telling, the first public mention of Solomon’s role concerns the temple (a similar priority is in David’s later words to the larger assembly; 1 Chron. 28:1–8). Again, for hearers living within the Persian Empire, attention is not on the political situation but on the temple as the enduring focal point for the people, bringing glory to God “throughout all lands” (22:5).

The words to the leaders expand on the reason for building and bring David’s provisions and charges to a fitting culmination. The era and actions of Moses and David are brought together in the concluding statement concerning building “the sanctuary of the Lord God, so that the ark of the covenant of the Lord and the holy vessels of God may be brought” (v. 19). This first instance in Chronicles of “sanctuary” (“holy place”; also 28:10; 2 Chron. 20:8; 26:18; 29:21; 30:8; 36:17) utilizes a word common in Exodus–Numbers (also Josh. 24:26) but absent from Judges–Kings. The “temple” continues the Mosaic “sanctuary,” where the central covenantal object, the “ark,” was housed. The “holy vessels” mentioned here are initially those previously used in the tabernacle (2 Chron. 5:5). A feature of Chronicles (and Ezra–Nehemiah) is an interest in the various artifacts of the temple, both before and after the exile (e.g., 1 Chron. 9:29; 18:8, 10–11; 2 Chron. 5:1; 13:11; Ezra 1:7–11; 7:19–20; Neh. 13:5–9).¹² Everything associated with the worship of God is to be treated with care. The temple—building and contents—is to bring honor to the Lord.

While the temple is today commonly spoken of as “Solomon’s temple,” it might be said that from the Chronicler’s perspective it is “David and Solomon’s temple.” Yet even that misses his emphasis: it is “the Lord’s temple.” It is his house, being built with input from many people (in this chapter, David, Solomon, “all the leaders of Israel,” and many artisans) in obedience to his initiating command, following his having given “peace/rest,” and enjoying his continuing presence.